[231] they are powers which FORM us---and the power of Apollo^a is great on this place on which we are standing. Now this means that the religious substance cannot be escaped in any cultural expression. In this sense, Greek philosophy is Apollonian, with Dionysian interruptions and invasions. And philosophy in the Western world is Christian, whether it tries to return to Apollo^b and Dionysius ^cor not. BUT I STAND STRONGLY against a Christian philosophy^d which is INTENTIONALLY Christian. If l make a research into the problem of causality and have in mind the necessity to make this analysis of causality so that it fits a special Augustinian ^eor Calvinistic ^ftheology, then l betray my being a philosopher, then the scientific honesty is taken away---exactly as if I try to make a research and, in order to fulfill demands of a religion which has intimate relation to history--- ([such] as Judaism and Christianity)---my research is prejudiced. You can say this. But you cannot say this; if this is done, then the honesty of scientific research is ruined and, in our case, the honesty of philosophical research is ruined. That is the reason why l say: CERTAINLY, the fact that one is Christian opens the eye for things which a follower of Apollo^g could not see---for instance our relation- ship to other human beings---and that's ALL it can do. If a philosopher sits down and says to himself, "Now l will make a Christian philosophy^h," then he shouldn't become even an assistant professor of philosophy, because he has betrayed, by this very intension, the philosophical eros, which is directed towards the CONTENT of his inquiry and towards nothing else. So l hope this clears a little bit the very ambiguous concept of "Christian philosophy."ⁱ